The first adhyâya has proved that all the Vedânta-texts unanimously
teach that there is only one cause of the world, viz. Brahman, whose
nature is intelligence, and that there exists no scriptural passage
which can be used to establish systems opposed to the Vedânta, more
especially the Sâ@nkhya system. The task of the two first pâdas of the
second adhyâya is to rebut any objections which may be raised against
the Vedânta doctrine on purely speculative grounds, apart from
scriptural authority, and to show, again on purely speculative grounds,
that none of the systems irreconcilable with the Vedânta can be
satisfactorily established.